R. Yehudah disagrees. He says that "ha'Yashar" refers to "b'Einav" (what an individual offers as he wants, on his own Bamah), but on a Bamas Tzibur, an individual may offer even Chovos.

Question: How does R. Yehudah expound "Ish"?

Surely, this teaches that an individual offers Yashrus, but not Chovos!

Answer: No, it permits a Zar to offer on a Bamah.

Question: We learn this from "v'Zarak ha'Kohen... (Pesach Ohel Mo'ed)"! (Kehunah is required only in the Mikdash.)

Answer: One might have thought that Bechoros must do Avodas Bamah (like before the Mishkan). "Ish" teaches that this is not so.

Question: Chachamim and the first Tana say the same thing!

Answer (Rav Papa): They argue about whether Nesachim were offered in the Midbar. (The first Tana says that they were not; Chachamim say that they were.)

(Beraisa - R. Shimon): (Even the Tzibur offered only Pesach and Chovos that have a fixed time.)

Question: What is R. Shimon's reason?

Answer: It says "va'Yachanu... ba'Gilgal va'Ya'asu Es ha'Pesach";

Question: This is obvious. What does the verse teach?

Answer: It teaches that (the Tzibur offered only) Chovos like Pesach (that have a fixed time), but not other Chovos.

Question: What do Chachamim (who argue with R. Shimon) learn from the verse?

Answer: It teaches R. Yochanan's law;

(R. Yochanan): We may sprinkle Mei Chatas on an Arel. (Even though most of Bnei Yisrael had become Teme'im in the Midbar and were not circumcised until the 11th of Nisan, they were able to bring Korban Pesach on the 14th. The verse does not say that they brought it in Tum'ah, so we assume that it was b'Taharah. Since the second sprinkling was no later than the 14th, the first, which must be four days earlier, was before circumcision.)

(A reciter of Beraisos): The only difference between a Bamas Tzibur and a Bamas Yachid is Pesach and Chovos that have a fixed time (they may be offered on the former).

Objection (Rav Ada bar Ahavah): Your Beraisa (is like R. Shimon. It) must teach that Olos Chovah of a fixed time (e.g. Musafim) are offered on a Bamas Tzibur, whereas only Olos Nedavah are offered on a Bamas Yachid;

(We infer this, for the Tana explicitly taught Pesach, even though it is a Chovah with a fixed time! Presumably, he did so to teach that it was offered only on a Bamas Tzibur, and that the only difference between the Bamos is that Bamas Yachid is only for Nedavos, but Bamas Tzibur is also for Chovah with a fixed time.)!

The Beraisa cannot refer to an individual's Chatas, for there is no such Korban with a fixed time.

Question: Why didn't Rav Ada establish the Beraisa to discuss Menachos, for (these may be offered on a Bamas Yachid, and) there are Menachos Chovah (of an individual) with a fixed time, i.e. Chavitim (the Kohen Gadol's daily Minchah) are brought every day!

Answer: Rav Ada holds that Menachos are not brought on a Bamah.

(Mishnah): When they came to Shilo (they built a stone building without a solid roof. It had only curtains on top.)

Question: What is the source of this?

Answer (R. Chiya bar Aba) Contradiction: One verse calls it a house - "va'Tvi'ehu Beis Hash-m Shilo." Other verses call it a Mishkan and tent - "va'Yitosh Mishkan Shilo Ohel Shiken ba'Adam", "va'Yim'as b'Ohel Yosef uv'Shevet Efrayim Lo Vachar"!

Resolution: It was a stone building without a roof. It had only curtains on top.

This was "Menuchah" ("Ki Lo Vasem Ad Atah El ha'Menuchah v'El ha'Nachalah.")

(Mishnah): Kodshei Kodoshim (... Kodshim Kalim and Ma'aser Sheni could be eaten any place from which Shilo could be seen).

Question: What is the source of this?

Answer #1 (R. Oshaya): "Hishamer Lecha Pen Ta'aleh Olasecha b'Chol Makom Asher Tir'eh" - you may not offer Korbanos in any place from which Shilo could be seen, but you may eat (Kodshim Kalim and Ma'aser) there.

Suggestion: Perhaps we should infer that you may not be Ta'aleh (Maktir) in any place from which you can see, but you may slaughter (Kodshim) there!

Rejection (R. Yanai): "Sham Ta'aleh... v'Sham Ta'aseh." (This includes Shechitah.)

Answer #2 (Rav Avdimi bar Chasa): "Ta'anas Shilo" hints that Shilo would cause Ta'aniyah (sighing) to anyone who saw it (after it was destroyed), for he would remember that Kodshim could be eaten there (i.e. within sight of it).

Answer #3 (R. Avahu): "Ben Poras (this suggests increase) Yosef... Alei Ayin" - Yosef's eye did not want to enjoy something (Potifar's wife) that was not his, therefore (Shilo in) his portion merited extra area for eating its Kodshim, i.e. from where it can be seen.

Answer #4 (R. Yosi b'Rebbi Chanina): "U'Rtzon Shochni Sneh" - Yosef's eye did not want to enjoy something that was not his, therefore 'his' Kodshim (i.e. of Shilo) could be eaten among the Senu'im (portions of his brothers, who hated him).

(Beraisa): 'Any place from which Shilo could be seen' is any place from where it is visible, without any obstruction in between. (This is Shitah Mekubetzes' text. Our text is very difficult, for the Gemara does not challenge Rav Papa (below) from this Beraisa.)

R. Shimon ben Elyakim: The Beis ha'Keneses of Ma'on is such a place.

(Rav Papa): All of Shilo need not be visible. It suffices if part of it can be seen.

Question (Rav Papa): If Shilo is visible to one who stands, but not to one who sits, what is the law?

Question (R. Yirmeyah): If Shilo is visible to one who stands on the edge of the valley, but not to one standing in the valley, what is the law?

These questions are not resolved.

(Rav Dimi): The Shechinah rested on Yisrael in three places. All were in the inheritance of Binyamin - in Shilo, in Nov and Giv'on (Rashi - Nov and Giv'on are counted like one; the text of Ein Yakov says 'four places', and counts them separately), and in the Beis ha'Mikdash. "Chofef Alav Kol ha'Yom." (the Berachah to Binyamin) hints that whenever the Shechinah will hover (i.e. over the Mikdash), it will be in (the portion of) Binyamin.

Objection (Rav Yosef): It says "va'Yitosh Mishkan Shilo Ohel Shiken ba'Adam" and "va'Yim'as b'Ohel Yosef uv'Shevet Efrayim Lo Vachar"! (This shows that Shilo was in Yosef's portion!)

Answer (Rav Ada): Perhaps the Shechinah was in Binyamin, and the verse refers to the Great Sanhedrin, which was in Yosef, similar to the Beis ha'Mikdash. The Shechinah was in Binyamin, the Great Sanhedrin was in Yehudah!

Objection (Rav Yosef): No. The portions of Binyamin and Yehudah were near each other, therefore it was possible for the Shechinah to be in Binyamin and the Great Sanhedrin in Yehudah (the Great Sanhedrin must be right near the Shechinah);

We do not find that the portions of Binyamin and Yosef were so close to each other (Maharsha - within one city).

Answer: Perhaps they were very close to each other!

(Rav Chama bar Chanina): A strip of land extended from Yehudah into Binyamin, the Mizbe'ach was (partially) built on (or right next to) this strip. Binyamin was pained that his Shevet did not receive it.

Similarly, we can say that a strip extended from Yosef into Binyamin - "Ta'anas Shilo"!

Tana'im argue like Rav Yosef and Rav Ada;

(Beraisa): "Chofef Alav" refers to the first Mikdash. "Kol ha'Yom" refers to the second Mikdash. "U'Vein Kesefav Shochen" will be in the days of Mashi'ach;

Rebbi says, "Chofef Alav" is in this world. "Kol ha'Yom" is in Yemos ha'Mashi'ach. "U'Vein Kesefav Shochen" will be in the world to come.

(Beraisa): The Ohel Mo'ed stood for 39 years in the Midbar, 14 years in Gilgal (seven years of conquest and seven of division), and 57 years (combined) in Nov and Giv'on. It follows that it stood for 369 years in Shilo (like we explain).

It stood for 39 years in the Midbar. The Mishkan was made in the first year that Bnei Yisrael left Mitzrayim. In the second year it was erected and the Meraglim were sent;

It was 14 years in Gilgal. We know that conquest took seven years, for Kalev was 40 years old when he went with the Meraglim (in the second year in the Midbar, hence he was 78 when Bnei Yisrael entered Eretz Yisrael), and he was 85 when the conquest was finished.

Question: What is the source that the division took seven years?

Answer #1: Presumably, if the conquest took seven years, also the division. (Rashi does not explain the logic. The Chazon Ish did not understand it. (Perhaps Hash-m caused that both take the same amount of time, to show that the slow conquest was due to Hashgachah ("Pen Tihyeh ha'Aretz Shemamah v'Rabah Alecha Chayas ha'Sadeh"), and not due to the strength of the Kena'anim. Seven years makes this even more evident, since this is the most common number in the Torah concerning units of time - PF). Ben Yehoyada explains (based on the Ari Zal) that the years of conquest are a Tikun for Rachel, the years of division are a Tikun for Leah. These must be equal, just like Yakov worked seven years for each of them, and other parallels.)

Answer #2: We must say that the division took seven years in order to reconcile the verse in Yechezkeil. (Shlomo began building Bayis Rishon began 480 years after Yetzi'as Mitzrayim (Melachim 1:6:1), and it stood 410 years, so (deducting 40 years in the Midbar) the Churban was 850 years after Bnei Yisrael entered Eretz Yisrael. This is exactly 17 full Yovel cycles. Fourteen years after the Churban, a verse calls the 10th of the month Rosh Hashanah, i.e. it was Yom Kipur of Yovel! We must say that the Yovel cycles did not start until 14 years after entering Eretz Yisrael, i.e. that is when conquest and division were finished and Mitzvos such as Terumah, Shemitah... first applied.)

Question: What is the source that the Mishkan was in Nov and Giv'on for 57 years?

Answer: "K'Hazkiro Es Aron ha'Elokim... va'Yamos" (Eli ha'Kohen died when he heard that the Aron was captured);

(Beraisa): Shilo was destroyed when Eli died. The Ohel Mo'ed was set up in Nov. Nov was destroyed when Shmuel died, and then it was set up in Giv'on. The Plishtim had the Aron for 20 years;

Shmuel reigned for 10 years by himself (after Eli died), and for one year with Sha'ul. Sha'ul reigned for two years by himself. David reigned for 40 years (seven in Chevron, and 33 in Yerushalayim), and Shlomo started building the Beis ha'Mikdash in fourth year of his reign. In all, this is 57 years.

Since building of the first Mikdash started 440 years after entering Eretz Yisrael, after deducting 14 years for Gilgal and 57 years for Nov and Giv'on, 369 years remain for Shilo.